be borne holy shall be called the Sonne of God Gloriosae Where note that to this most excellent queene four most singular and renowned titles are attributed and giuen 1. She is said to be glorious because she is most gloriouslie assumpted both in soule and bodie 2. Glorious for the great glorie which she enioyeth in the kingdome of heauen wherein she far surpasseth all Cherubins and Seraphins yea all the Angelicall Spirits orders of Saintes being put together 3. Glorious for the high honor which the Church militant doth giue vnto hir for wheras other Saintes are serued with the honor which is called Dulia she is worshiped with that honor which is termed Hyperdulia which Hyperdulia is an especiall honor due vnto hir for the affinitie and heroicall vertu euen contracted with almightie God Semper Virginis In the second place that most excellent and supernaturall gift to haue beene allwayes a virgin For she was a virgin in bodie a virgin in minde and a virgin in profession A virgin before hir childbirth in hir childbirth and after hir childbirth without any corruption of hir virginall chastitie Mariae The name of Marie hath three intepretations Starre of the sea Iulluminated And Empresse or Ladie First she is Marie that is starre of the sea for as much as all that are labouring in the bitter sea of pennance and sorrow for their sinnes she safelie bringeth to the secure harbour of health and saluation She is Marie that is illuminated because those that walke in the darknes of sinne and of error are conuerted by the meanes of hir singular merits She is Marie that is Empresse or Ladie for she sheweth hir selfe to be Empresse and Ladie of absolute power ouer all the diuels and infernall spirits in defending vt against them both in our life and at the dreadfull and fearfull hower of our departure Genetricis In the third place she which before was called a mayde is called a mother A maruelous fecunditie is expressed when mother is mētioned for maruelous trulie was the holie virgins fecunditie Whereat the prophet admiring saieth A woman shall compasse about a man Ierem. 31. to wit Marie Christ a mayden God Dei Domini nostri Iesu Christi In the fourth place she is adorned with the supereminent title not onlie of a mother but of the mother of God and of our Lord Iesus Christ For the holie virgin did not beate or bring foorth onlie a meere man but true God nether was she onlie Christipara mother of Christ but also Deipara mother of God Sed beatorum Apostolorum After the glorious virgin Marie mention is made of the blessed Apostles and that not without iust cause For first they were the onlie witnesses of this diuine Sacrament who were present when our Lord first instituted the same Secondlie they were those who receiued first authoritie and commandement to celebrate the same Thirdlie they were those who first put in practise the celebration of this diuine Sacrament And Fourthlie they were those who set downe the chief orders and prescriptions to all Christian nations for the administration of the same Ac Martyrum tuorum After the Apostles the holie Martyrs are also named because of their great constancie which they shewed in the hoat persecutions and sheading their bloodes in the defence of their faithes who therfore were truelie martyrs that is to say witnesses of the veritie of the Christian faith for martyr properlie signifieth a witnes and martyrs are trulie witnesses yea euen vnto death For great is the worke of martyrdome and manifould the praises belonging therto The first praise is that it is an act of most noble Fortitude The second that it is an act of most perfect Patience The third that it is an act of most firme Faith The fourth that it is an act of most feruent Charitie For as our Sauiour saith Greater charitie then this no man hath that a man yeald his life for his frindes Iohn 15.13 And here in this place may occurre a question why in the Masse no commemoration is made of the holie Confessors seeing the Church amongst the Saints doth so highlie worship their memories The cause wherof seemeth to be this for that in the sacrifice of the Masse in which is represented the passion of our Lord the memorie of none was to be made but onlie of martyrs who sheding their blood for the loue of Christ are made thereby perfect imitators of his passion which the Confessors though otherwise holie haue not done Petri. Amongst the Apostles the name of Peter is first expressed as being the chiefe and head of the Apostles He was in great reputation at Rome the Emperour Nero being angrie therwith caused him to be crucified with his head towards the earth and his feet vpward the which he him selfe requested not thinking him selfe worthie to be crucified in that maner as his Lord and master was The people of Rome vpon this occasion embraced the faith and Christian religion with great feruour He was buried on the side of Neroes garden at the Vatican He held the seat of Antioche in the tyme of the Emperor Tiberius the space of 7. yeares And 25. yeares that of Rome Et Pauli S. Paule a vessell of election indued with singular diuine graces was called frō heauen to beare witnes of the name of Iesus before kinges and Potentates Of whom a religious father saith He would haue no other vniuersity but Hierusalem no other schoole but mount Caluary no other pulpit but the Crosse no other reader but the Crucifix no other letters but his woundes no other commaes but his lashes no other full points but his nayles no other booke but his open syde and no other lesson but to know Iesus Christ and him crucified He suffered innumerable trauels in the promulgation of the gospell He was the same day that S. Peter suffered at Rome beheadded in the yeare 37. from the passion of Iesus Christ and the 14. Yeare of the Emperor Nero. He was buryed in the way of Ostia where since is built a most sumptuous Church and monasterie vnder his inuocation not far from whence are to be seene yet at this present three fountaines of springing water which did break foorth of the places vpon which his head leaped thrice after his decollation Andreae Who at the voice of one onlie calling followed our Sauiour Christ Who brought his brother Peter to be instructed of our Sauiour VVho disputed with the Proconsul Egaeus of the veritie of this B. Sacrament VVhich Proconsull caused him to be crucified after the example of Iesus Christ but in a maner different for that he had not his handes and feete peirced with nayles but streightly bound with cordes to the end to put him to a more slowe death Iacobi S. Iames the greater was a Gallilean by nation the sonne of Zebede and brother of S. Iohn Both which agreed to follow our Lord with such affection that they forsooke at an instant their
A DEVOVT EXPOSITION OF THE HOLIE MASSE WITH An ample Declaration of all the rites and CEREMONIES belonging to the same Composed BY IOHN HEIGHAM The more to moue all godlie people to the greater Veneration of so sublime a Sacrament AT DOVAY With licence 1614. THE PREFACE TO THE CATHOLIKE READER FOWER causes there were right courteous Reader which first moued me to explicate vnto thee according to my smale capacity the mysteries and Ceremonies of the holy Masse The firste was the incomparable dignitie and most excellent sublimitie of this diuine and dreadfull sacrifice which althoughe it be such that neither the toung of man nor Angell can worthylie magnifie as it deserueth yet the verie excellencie of the thing it self inuiteth euerie one with what praises he can to set forth extoll and celebrate the same The second was the most singular honor respect and reuereÌ„ce which the deuout Catholike people of all places of all ages and of all callinges the greatest Doctors themselues and most learned deuines of all the worlde Emperours Kinges Princes and Commons haue euer borne and caried to this Sacrifice whose example it behoueth euerie good godlie man to follow The third was the deep mortall and canckred mallice of wâ—cked heretikes their most execrable blasphemyes together with manie most fearefull vilde and damnable facts done committed by them in hatred and contempt of this diuine sacrifice and what good Christian is there aliue that will not to the vttermost of his power defende a treasure so inestimable from the sauage assaults of such wicked miscreants The fourth was the great and long want of a full and perfect exposition of this so diuine a mysterie in our English toung by reason that none of our nation haue purposelie written of the same for ought that euer I sawe these fortie yeares which fower motyues seemed vnto me matter more then sufficient to explicate vnto thee this vnexplicated secrett and to vnfold vnto thee a mysterie of such maiestie 2. Of the supereminent dignitie as also of the great and singular respect which Catholiks doe beare to this ineffable misterie I haue amplie treated and discoursed vnto thee in the third fourth fifth and sixth chapters of this ensuing Treatise I beseech the infinite mercie and goodnesse of God that thou mayest receaue aboundant consolation and edification for thy paynes in perusing them But touching the deadlie hatred and mallice of our aduersaryes or of their blasphemyes and other abuses of this blessed sacrameÌ„t I haue no where as hetherto made anie mention of them and would to God there were no cause at all euer to defile our paper with their execrable enormous and fylthie facts For against this most singular Sacrament pearle of inestimable price adamant of Angells rose of our religion onlie life onlie laurell onlie tryumphe onlie treasure onlie glorie onlie beautie and onlie crowne of all Christianitie the heretiks of our age doe beare so rabide a rage so mischeuous a mynde so spitefull a spleane ioyned with such audacious attempts barbarous abuses and insolent outrages as neuer the like were heard of before our dayes yea and in a manner is incredible could euer enter into the hart of a Christian For some rushing violentlie into the church where the Priest was celebrating this vnbloodlie Sacrifice stamping vnder their filthie feete the sacred host and spilling vpon the ground the blessed bloud vsed the consecrated challice insteed of a pisse-pot and hauing compelled the Priest to drinck off the pisse next presentlie hung him vp on high fastened and bound with cordes vnto an image of Christ crucified and then with manie shotts of their gunns and pistolls peirced quite through both the Priest and the picture witnessed by Lawnay in his Replique Christien lib. 2. cap. 16. Another seeing the Priest at Masse to hold vp the sacred host to be adored of the people tooke vp a dogg by the leggs and held him ouer his head shewing him vnto the people in mockage and contempt of the Priest and his sacrifice Fox Act. and Mon. page 1033. Another as witnesseth the same Fox finding a Priest administring the blessed Sacrament to the people with great deuotion offended to see them so deuoutlie and reuerentlie vpon their knees presentlie pulled out a whyniard or wood knife which he wore about him and verie greuouslie wounded the Priest in diuers places both of his head arme and hand where with he held the challice full of consecrated hosts which were besprinckled with the bloud of the Priest nor would haue lest him till he had killed him out right if he had not bin preuented by the people present 3. But least thou gentle Reader mayest think that God who is the iust reuenger of all such villanyes hath permitted these men to escape vnpunished let this example next ensuing satisfie thee and serue for a warning to all the aduersaryes and mallitious enemyes of the Masse After that the holie Masse was by publike proclamation of the late Queene commanded to surcease in all places of England by Midsomer day immediatlie following fower men of Douer in the countie of KeÌ„t besides others which asisted at the same actioÌ„ went into the church of the same towne and tooke forth the Copes Vestments and other Priestlie Ornaments belonging therto geuing forth and boastinge abroad that they would goe fetch the Pope from Canterburie And the verie next day after Midsomer day these companyons came to Canterburie put on the said Copes and other Ornaments vpon their backs and in a Pix made to reserue the blessed Sacrament of the bodie of our Sauiour Iesus they put a doggs turd and then beginning at S. Georges gate roade in forme of procession quite thorough the City till they came to westgate which done the verie same night they posted back againe to Douer One of these fower was Captaine Roberts who presentlie after carryed all the Copes Vestments and other ornaments ouer the seas to Dunkirk where he sold them His miserable and wretched end was that there leaping out of one smale boate into another to get to his Shipp the boate he was in slipping away he stepped short of the other and soe falling into the water pitched his vnhappie head vpon an An 〈…〉 here he beat out his braines The seconâ—…ortlie after running mad cast him self off from Douer Peere into the sea and so was drowned The third dyed of Iohn Caluins disease that is to say he was eaten vp with lice being yet aliue The fourth who afterwards became Minister of Maidstone falling greuouslie sick indured Gods terrible iudgments for he stunck soe abhominablie that none no not his owne wife could endure to come neare him so that when they gaue him meat to eate they were forced to put it vppon the ende of a pole and so to reach it vnto him thorough a windowe For confirmation wherof there are right credible and worshipfull persons yet aliue who can testifie the same 4. These are some few though
Communion to the end of the Masse OF THE Etymologie Deriuation and Signification of the word MISS A Masse and from what tongue the same was first deriued CHAP. 1. TO proceed orderly in the exposition of the holy Sacrifice of the Masse it is conuenient that we begin with the Etimology or signification of the word First therefore it is very probable that the word Missa Masse is neither Greek nor Latin but Hebrew the Apostles who were of the Hebrew Nation hauing promulgated the same in that language and named it Missah drawne and taken of this Hebrew word Mas which signifieth Oblation Tax or Tribute as is manifestly to be gathered out of Deut. 16. and 20. and 3 Reg. 8. and Esay 13. And in many places of holy Scripture it signifieth the Sacrifices and Oblations of the old Lawe as of Lambs Oxen Tuttles Pigeons and the like Num. 6. Iudg. 6. Ezech. 45. c. For which cause the Catholique Church doth most willinglie retaine this name as finding none other more conueniēt and proper to signify this most excellent Oblation and Sacrifice which representeth that other which was the Tax or Tribute paid by Iesus Christ vnto God his Father for the price and ransome of our Redemption 2. Others wil haue it to be of the Latin word Missa sent because in the Masse principally we send vp our prayers oblatiōs to almightie God Hugo Vict. l. 2. de Sacram. p. 9. cap. 14. which some explicat in this manner that this Host was first sent by God the Father whē he sent vs his only Sonne to be in carnate to take flesh in the wombe of the B. Virgin Marie and afterwards to offer vp that bloody Sacrifice vppon the Altar of the Crosse for our Redemption in remembrance whereof this Sacrifice is celebrated and is by vs againe sent and presented to the eternall Father for as much as we dayly offer it vp to his deuine Maiesty Innocen 3. lib. 3. de Sacrificio missae cap 12. et Bon op de misterio Missae 3. Againe others thinke it to be so called of dismissinge the people and so to signifie the the same that Missio which signifieth a sending away or dismissiō as Bellar lib. 1. de Missa But howsoeuer this be and whether the word be Hebrew Greek or Latin or whether it be contayned in the new Testament or in the old it is sufficient for vs that in the Scripture is expressed that which this word most truly signifieth As in the like case and difficulty S. Aug. told the Arrian heretike Pascentius ep 194. that he was not to ground his disputation vpon the bare word Homousion which the Catholikes only vsed therby to giue to vnderstand that God the Sōne was consubstantiall with God the Father but that he should argue against that which it signified And the like may be said of many other names still vsed by Catholiks as Trinity Humanity Parson Incarnation Transubstantiation and the like Of the diuers parts of the Masse and by whom the holy Masse was first ordayned CHAP. 2. THE holy and dreadfull Sacrifice of the Masse hath two essentiall or principall parts· The one is Consecration the other is the Receauing of the Priest Touching these two principall and essentiall parts of the holy Masse it is most certaine by the Euangelistes themselues Mat. 16 Marc. 14. Luc. 22. and likewise by S. Paull 1. Cor. 11. that they were instituted by Iesus Christ him selfe and by no other neither man nor Angell our Sauiour contenting himself to institute so much as was of the nature necessity and essence of the thing leauing other cerimonyes and rites requisite to celebrate the same to the iudgment and prudence of his Apostles and of their successors to whome he committed the care of his Church and of all his faithfull and Christian flocke In which respect he said vnto his disciples Yet many things I haue to say to you but you can not beare them now but when he the Spirit of truth commeth he shall teach you all truth and the things that are to come he shall shew you Ioh. 16.12 2. We see the like also performed in other points of our Religiō as when our Lord ordained that we should fast he cōtēted himself to institute ōly so much as was of the essēce of the thing saying Ieiunate Fast ye Mat. 17 prescribing nether how whē nor how oft his holy pleasure was to haue it performed but-left al those circūstāces to be ordered accōmodated according to the care discretion of his disciples The like he did and performed concerning prayer willing and ordayning that men should pray saying Orate Pray yee Marc. 13. and Luc. 18. and added therto this word semper euer but that euer I feare me by many would be turned into neuer if his spouse the Catholike Church had not decreed and streightly commanded and prescribed the time the place the cerimonies and the manner howe the same should be accomplished 3. Hence therfore it is that we affirme and say with very good reason the holy Masse to haue bin instituted and ordained by our Lord himselfe for as much as he instituted and ordained the most essentiall and principall parts thereof to wit Consecratiō and Receiuing referring the cerimonies and other circumstances to the care and discretion of his Apostles and their successors who in this behalfe haue taken such order as might best reduce his death and passiō into our memories according to that which he comaunded that so oft as they should do it they should do it in remembrance of him But of all this we shall speake hereafter more at large 4. Now in a word I may say that these cerimonies or additions may be reduced to these heads to wit to giuing of Thanks Cōfession of sinnes Prayer Doctrine Profession of faith and such other parts of our deuotion which albeit they be no essentiall parts of this holy Sacrifice yet are they very requisite and conuenient to induce vs the more to reuerence and contemplate the Maiestie and excellencie of so great a misterie to stirre vp and moue our harts being presēt at the same and to prepare and dispose our selues before we come to receaue so great a Sacrament For which cause we ought to hold for very laudable these other partes of the holy Masse annexed to the former all tending to the greater ornament reuerence and maiesty of so ineffable a mistery Of the excellency dignity of the holy Masse And of the great worthines of the things that are handled therein CHAP. 3. AMongst all the thinges that giue testimony of the sweetnes benignitie and loue of God towards man one of the chiefe and principall is this most deuine and most excellent Sacrament of all Sacraments The which because of the great and superaboundant grace which it containeth is therefore woorthelie called Eucharist or good grace For this most sacred and holy action is of it selfe and by it selfe both a
signifie the two meanes requisite to conserue the virtue of chastitie to wit fasting and praier the one to debilitate and subdue the flesh the other to strengthen and eleuate the spirite Pray least ye enter into temptation Luc. 22.40 How the cordes wherewith our Lord was bound to the piller 5. The Priest in taking the Girdle putteth both his hands behind him at his back whilst he that serueth giueth the same into them representing hereby how the most innocent Sonne of God for our offences had his blessed hands fast bound behind him whilst he was most lamentablie whiped and scourged at the piller The Prayer 6. In putting on the Girdle he praieth saying Praecinge â—…e Domine c. Girte me ô Lord with the girdle of puritie and quench in my loines the humour of lust that there may remaine in me the vertue of continencie and chastitie Of the Maniple And how by the same is sig persecution for the faith of Christ CHAP. 12. 1. THE Priest putting the Manuple vpon his left arme doth kisse the same to put vs in minde of the redines of harte wherewith we ought willingly and gladly to suffer persecution for the faith of Christ because Blessed are they that suffer persecution for iustice for theirs is the Kingdome of Heauen Mat. 5.10 How the contempt of earthly things 2. By the putting thereof vpon the left arme we are admonished that we ought to be strickt and sparing in seeking after earthly thinges but free and discharged in seking after Heauenlie According to the councell of our Sauiour saying Seéke first the kingdome of God and the iustice of him and all these things shal be giuen you besides Mat. 6.33 How Christes immunitie from sinne 3. Martinus Esengreuius affirmeth that the Manuple wherewith the left hand is bound insinuateth Christes immunitie from sinne saying that as in Christ our Lord there was both his omnipotent diuinitie signified by the right hand and his infirme humanitie vnderstood by the left hand so he by his diuine power did binde and restraine his left hand to wit his humanitie that it neuer swarued or inclined to iniquitie How Christes Humilitie combate for iustice and tender affection towards vs. 4. According to some others the Manuple put vpon the left arme signifieth the humilitie of Christ in this life As also his continuall combate for iustice according to S. Bonauenture And because the left arme is the nearest to the hart it may likewise signifie the great loue and tender affection which our B. Lord and Sauiour carried towardes vs. How sorrow and contrition for sinne 5. The putting of the Manuple vpon the left arme may likewise put vs in minde of sorrow and contrition for our defectes For as sinnes are committed by sinister actions so may they be signified by the left arme And euen as in the soule of a sinner there ought to be continuall sorrow greefe for his offences committed against the maiesty of almightie God so is it also good reason that on his left arme the Priest who needeth dailie to offer Sacrifice not onlie for his owne but also for the sinnes of the people should carrie some externall signe of the internall sorrow which both he and they ought to haue for this occasion imitating herein S. Peter whose aboundance of teares which issued from his eies in the bewailing of his offences was so great that he had markes of them like little gutters in his cheekes and for this cause continuallie carried in his hand or bosome some napkin where with to wipe them away How the cordes where with our Lord was violently bound 6. The same being applied to the instrumentes of our Lords most holy Passion most properlie representeh the hard rough boisterous cords wherewith he was rudely and cruelly bound when he was led from place to place and from one Iudge to another Luc. 21.3 The Praier 7. The Priest in putting on this Manuplpraieth saying Merear Domine portare c. Le me merit ô Lorde to beare the Maniple of weeping and sorrowe that I may receiue the recompence of my labour with exultation Of the Stole And how by the same is sig the yoke of obedience CHAP. 13. 1. BY the Stole is signified the yoke of obedience wher vnto our meeke Lorde submitted him selfe for our saluation Take vp my yoke vpon you Mat. 11.19 Which thinge the priest sheweth him selfe readie to performe by kissing the same both when he putteth it on and when he putteth it off expressing by this ceremonie the desire and resignation wher with he willinglie submitteth him selfe vnder the yoke of our Sauiour Christ How Meekenes and humilitie 2. In that it extendeth or reacheth to the knees whose office is to bend and bowe it admonisheth vs of meeknes and humilitie Discite à me quia mitis sum humilis corde Learne of me because I am meeke and humble of hart Mat. 11.29 How Perseuerance 3. The stole by the length therof doth put vs in mind of the vertu of perseuerance For he that perseuereth vnto the end shall be saued Mat. 10. How Prudence in prosperitie and patience in aduersitie 4. It is folded before the breast in forme of a Crosse from the right side to the left to admonish vs that we must vse prudence in prosperitie and patience in aduersitie and that we be nether puffed vp by the one nor deiected by the other How the carying of the Crosse 5. The resting thereof vpon the shoulders may put vs in minde of the Crosse which with other instruments of the passion our Lord was forced to carrie to the place of execution vpon his soare and weary shoulders Or the rope or corde wher with they hastelie drewe and haled him forwardes to the mount of Caluarie The Prayer The priest in putting on the same prayeth saying Redde mihi Domine stolam immortalitatis c. Render vnto me o Lord the Stole of immortalitie which I haue lost in the preuarication of our first parent and although I approach vnworthelie to thy holy mysterie I may neuertheles deserue to attayne euerlasting ioy and felicitie Of the vestment or Casula And how by the same is sig and represented the vertue of Charitie CHAP. 14. 1. THis vestment couereth both the bodie and all the other habits and in latin is called Casula of this word Casa a house because it couereth the whole man like vnto another little house by which is vnderstood the vertu of Charitie which as the Apostle sayeth couereth the multitude of sinnes How charity towards God and our neighboures 2. This garment being deuided into two partes doth put vs in minde of a double or two fould charitie The one towardes God to loue him aboue all thinges The other to our neighbour to loue him as our selues Thou shalt loue the Lord thy God from thy whole hart with thy whole soule thy neighbour as thy selfe Deut. 6.5 Leuit. 19.18 How charitie to our frends and to our enimies 3. This
Finallie being wicked in cogitation wicked in conuersation and whose onlie glorie is in wickednes Et doloso erue me And deceitfull deliuer me Thirdlie from the deceitful man By the deceitful man may be vnderstood all false teachers and seducers of soules wolues in sheepes clothing who leade men from truth to falshood and from the Catholike veritie to error and heresie From al which euels we ought with the holie Prophet daylie to pray to be deliuered Quia tu es Deus Because thou art God And I will beleeue in thee thou art God and I will serue thee thou art God and I will feare thee thou arr God and I will flye vnto thee thou art God and I will worship thee thou onlie art God and there is none else but thee Fortitudo mea My fortitude Who helpest all those that put their trust in thee and of whom as the Apostle saith 2. Cor. 3. is all our sufficiencie to wit to stay vs from falling to strenghten vs standing to rayse vs being fallen to restore vs being sick to heale vs beinge wounded and to reuiue vs being dead Quare me repulisti Why hast thou repelled me These wordes may be applyed to the longing desires of the holie fathers for the coming of Christ For as much as the prophet in this place speaketh in the person of the Fathers detayned in limbo making their piteous and mournfull complaint to almightie God why they are so long time repelled and the promise of their redemption so long delayed Et quare tristis incedo And why waâ—ke I heauilie In the prison of hell in the dungeon of darknes and in the shadowe of death As also in another psalme Tota die contristatus ingredicbar All the day I walked heauille to wit because of the long delay and absence of my Sauiour Dum affligit me inimicus Whilst the enemie doth afflict me To wit the sworne and mortall enimie of all mankinde with scornfull and opprobrious wordes vpbraiding me and saying Vbi est Deus tuus Where is thy God Emitte lucem tuam Send foorth thy light Lo here the cause of the former complaint the ground of the former griefe and the reason of all the former heauines and affliction Send foorth thy light to wit thy Sonne our Sauiour who is the light of the world Iohn 1. The light of those that sit in darknes and in the shadowe of death Luc. 1. The true light that lightneth euerie man who commeth into this world Iohn 1. The light of our countenance and our Christ Et veritatem tuam And thy truth Therfore with great reason doth the Prophet desire the sending foorth of this light and this veritie misticallie insinuating the originall cause of our damnation For the diuel who first seduced and deceaued man is in the holie Scripture called by two names to wit prince of darknes and father of lyinge Wherfore as the first author of our damnation was darknes and falsitie so was it expedient that the first author of our redemption should be light and veritie that so the later remedie might be answerable to the former ruine Ipsa me deduxerunt adduxerunt They to wit thy light and thy truth haueled me from and brought me to which wordes doe most clearlie insinuate the assured hope of those holie fathers for their deliuerie forth of limbo that by meanes of the light and the truth which they expected they should be led from hell and be brought to heauen For this Lord it is who diuersly leadeth and bringeth those that are his he leadeth them from trouble and bringeth them to tranquillitie he leadeth them from sorrowe and bringeth them to ioy he leadeth euen from hell and bringeth back to heauen 1. Reg. 2. Tob. 13. And therfore it presently followeth In montem sanctum tuum Into thy holie mount Morallie according to S. Aug. in psal 50. by this mount is vnderstood the Catholique Church into which we all ought to desire to be led and brought Now saieth he we are in this mountaine whosoeuer prayeth being out of this mountaine let him not hope to be heard to eternal life For manie are heard in manie thinges whereof they haue no cause to reioyce as the diuels who were heard that they might be admitted to enter into the hearde of swine thus he Signifing hereby that no prayers are gratefullie heard of almighty God which are made out of the mountaine of the Catholike Church Et in tabernacula tua And into thy tabernacles The same holie Father expounding this place saith When thou hearest mention of a Tabernacle vnderstand saith he a place of warre an habitation of pilgrimes and wayfaring men To wit such as are out of their natiue countrie and farre off from their desiered home From this Tabernacle did our Sauiour Iesus by his cominge leade those holie fathers into a more excellent Tabernacle of eternall rest Et Introibo And I will enter in This second repetition of the Introibo serueth to verie good purpose to giue to vnderstand that both the one and the other to wit the priest and the people haue put them selues in readines and disposition to enter in to the Altar of God For as it was expedient that the priest intending to offer sacrifice for the people should first premonish them of his entrance to the Altar so is it meete that the people likewise doe giue the priest to vnderstand that they are also readie to enter with him and deuoutlie to asist him with their prayers Ad Altare Dei To the Altar of God Where note that the Altar on earth wherinto we say we will enter hath his making and proportion in forme of a table And because that Christ our Lord who is the head of his church is now aboue in heauen and the bodie of the same head still here beloue in earth which can not liue vnles it be fed with proportionable foode therfore haue we daylie recourse to this Altar of God as to a most diuine and celestiall table for the daylie refection of our soules Ad Deum To God As there is a visible Altar be neathe in earth so there is another inuisible Altar aboue in heauen and because that none can be made partaker of the one who hath not first participated of the other therfore from the Altar of the Church of God in earth we ascend to the sublime Altar of God in heauen that is from the Altar of God to God him selfe Qui letificat iuuentutem meam Who maketh ioyful my youth For vpon this sublime Altar God will in such wise reioyce his elect with spiritual and ineffable delight that he will be a bright mirrour to their sight musique to their eares honie to their tast balme to their smelling and a flower to their touchinge froÌ„ whose aspect will issue foorth such vnspeakable cause of ioy that if it were permitted to behould the same but for the space of an houre it were alone sufficient to make innumerable dayes
c. Gal. 4. Aufer a nobis quaesumus Domine iniquitates nostras Take from vs ô Lord we beseeche thee our iniquities Hauing sayd Oremus Let vs pray he presentlie beseecheth our Lord to take away from vs our iniquities for in vaine doth he offer vp his prayers to almightie God who remayneth in sinne Quia Deus peccatores non audit Because God doth not heare sinners namelie such sinners as willfullie remaine in their iniquities Vt ad sancta sanctorum The priests of the ould law might not enter into the holie sanctuarie of the temple vnlesse they first were washed corporallie to signifie that we ought not to enter into this holy sanctuarie of the new law vnles we first be washed spirituallie that is purified and cleansed from all affection of sinne lest our Lord should say vnto such an one Frend how camest thou in hither not hauing a wedding garment Mat. 22.12 Puris mentibus mereamur introire That we may be worthie to enter in to the holie of holies with cleane and pure mindes In which wordes he requireth that our Lord would therfore vouchsafe to visit and cleanse both his owne conscience those of the asistants that so they may worthelie approach to his holie Altar 〈…〉 Per Christum Dominum nostrum Thorough Christ our Lord. To obtaine of God that which we desire we doe here aske it to be giuen vs in the name of Christ because as S. Aug. sayeth The prayer which is not made by Christ not onlie cannot blot out sinne but also is it selfe made in sinne in psl 108. And this also we doe according to the commandement of the sonne him selfe Ioh. 16.23 24. saying Vntil now you haue not asked any thinge in my name Amen amen I say to you if you aske the Father any thinge in my name he will giue it you Of kissing the Altar and of sundrie reasons rendred for the same The 1. Reason 1. THE priest hauing finished the prayer aforesaid approaching to the Altar kisseth the same which he doth in signe of honor and reuerence and in respect the thinge it selfe is holie as being sanctified by the word of God and prayer 1. Tim. 4. The 2. Reason 2. In respect of the precious bodie of our Lord and Sauiour Iesus which doth greatlie sanctifie whatsoeuer it toucheth The 3. Reason 3. In respect of the Saints reliques which repose vnder the same for neuer is there altar consecrated without some reliques of Saints which are put vnderneath the great stone of the Altar with in some litle vessel which for this cause is called the sepulcher Concil Carthag 5. cap. 15. The 4. Reason 4. Also by this kisse is signified how Christ by his coming hath espoused holie church vnto him according to that of the Cāticles Cant. 1. And that of the Ephesians 5. So Christ loued his Church that he gaue him selfe for hir For as a kisse ioyneth mouth to mouth so in Christ the humanitie was not onlie vnited to the diunitie but also the spouse the church was coupled to hir spouse Christ The 5. Reason 5. This kisse also doth signifie peace according to that of the Apostle Salute one another with a holie kisse And the God of peace be with you all The 6. Reason 6. S. Augustin sayeth that to kisse the Altar is a signe of Catholique communion and vnitie The 7. Reason 7. Lastlie it admonisheth that at this present we are to kill all hatred and malice in vs towards all persons be in charitie with them and especiallie to pray for them For whosoeuer is not in perfect charitie is not fit to be present at this holie sacrifice By all which sufficientlie appeareth how ancient this ceremonie is and what causes and reasons there are both for the institution and practise of the same Now besides the performance of this pious Ceremonie he ioyntlie with the same reciteth the prayer and petition which ensueth saying Oramus te Domine per merita sanctorum tuorum We beseeche thee ô Lord by the merits of thy Saints Graces and fauours are many times conferred not only at the request of one-frend to another but many times at the request of a frend to a verie enemie Man therfore being become the enemie of God thorough his sinne interposeth the best beloued frends of our Lord for his intercessors and mediators Quorum reliquiae hic sunt omnium sanctorum Whose reliques are here and of al saints He desiereth therfore to obtaine the mercie of almightie God by the merits and intercession of all the Saints but especially of those whose holie reliques are there reserued because they are with verie great reason presupposed to be the especiall patrons and protectors both of that place and of the deuout people which are assembled in the same Vt indulgere digneris omnia peccata mea Amen That thou wouldest vouchsafe to pardon all my sinnes Amen This is that which he principallie desiereth to be applied vnto him by the merits of Christ and of his Saints the intire remission of all his sinnes which point the aforesaid ceremonie conioyned to this present prayer I dout not but that it hath made more plaine and manifest Of the Introit of the Masse And of sundrie pious mysteries to be considered in the same THE Priest hauing recommended the people to God by his prayers and the people the Priest he goeth vp to the midst of the Altar as we said before kisseth the same then turneth him to the right hand of the Altar where the Missall is layed and then begineth the Introit of the Masse How the right end of the Altar sig the state of innocencie The right end of the Altar whereunto the Priest addresseth himselfe signifieth the life and state of innocencie which our first father Adam lost by his sinne and consequentlie all we his children thorough his transgression How the going first therto our Sauiours first going to the Iewes The going of the Priest first to the right hand or end of the Altar signifieth that Christ who was promised from the begining coming into the world went first to the people of the Iewes before the Gentils For the Iewes by reason of the Law were then on the right hand and the Gentils by reason of their Idolatrie on the left Of the signification of the word Introit The word Introit is borrowed of the Latins as those that are but meanlie learned can not but knowe and signifieth with vs. Agoing in an entrance beginning or proemium And for as much as all those who treat of these mysteries doe commonlie appoint the Sacrifice of the Masse to begin at this place and for that at this time the priest maketh his first entrance vnto the Altar and not before therfore for the proper affinitie of the word with the action of the Priest it is aptlie called by the name of Introit In which sense both Rabanus and Conradus li. 1. Ceremoniarum and others expounde the same How the Introit sig mysticallie the
Of the first ioy the royal prophet Dauid sayth Exultabunt sancti c. The saints shall reioyce in glorie psl 140. Of the second Fulgebunt iusti tanquam sol in regno Patris The iust shall shine like the sunne in the kingdome of their Father Mat. The 6. Reason The vse and custome of this worde first came from the Angels and from certaine holie Prophets And S. Iohn in his Apocalips reciteth that he hearde the voice of the heauenlie armie as the voice of many waters and of great thunders saying Amen and Alleluia foure times Alleluia and once Amen Wherfore the church hath thought good to retaine these wordes in earth and to pronounce them in the Masse by the mouth of the priest as they are pronounced in heauen by the holie Angels The 7. Reason And therfore is it left in an vnknowen language to denote that we may rather signifie obscurelie then any way perfectly expresse the greatnes of the ioyes which our Lord hath promised to all that loue him The 8. Reason Another reason why the Church retaineth this and other like woordes vninterpreted vnto vs is because of the greate difficultie that there is well and truly to translate them being of such vertu and energie that other languages want proper wordes sufficientlie to expresse them and for this cause it is much better to leaue them as they are then to extenuat their force by a strange interpretatiō And S. Aug. in his booke De doctrina Christiana cap. 11. giueth this reason saying that in holy writinges many Hebrue woordes are lefte without interpretation because of a certaine sanctitie that is cōprehended vnder the very wordes them selues Alleluia confirmed by miracle Finallie this Alleluia our Apostle S. Aug. vsed when he first entred into our countrie to conuert the same as witnesseth S. Bede li. 1. cap. 25. whose prayer was in this wise VVe beseeche thee o Lord for thy great mercie sake that thy furie and thine anger may be taken from this cittie to wit Canterburie in Kent and from thy holy house because we haue sinned Alleluia The same Alleluia also vsed S. German bishop of Auxerre in France who being sent by the Popes holines into our countrie to confute the error of the Pelagians gaue cōmandment vnto certaine soldiears whom he had placed in a valley thorough which their enimies resolued to passe that so soone as they perceiued them coming they should all forthwith crie out as they hearde him crie The blessed Bishop sodainlie issuing out before the enimie cried out three seueral times Alleluia and all the rest of the soldiears cryed out aloud the same with him Wherwith the enimies were so affrighted and amazed that they thought not only the hilles but also heauen it selfe to crie out and fighte against them Whereupon they fled with great feare and many of them were drowned in the riuer which they were to passe And so the soldiears that were with the B. Bishop obtained the victory without any battail only by the terror which God strooke into thē by the sound eccho of Allelu Bed li 1 c. 20. Of the Prose And of sundry reasons concerning the same The 1. Reason THe Prose is commonly taken for an ecclesiasticall prayer contayning the prayses of almighty God of the B. Virgin and of the glorious Saints and followeth betwixt the Epistle and and the Gospell The 2. Reason The first inuention therof is attributed to Nocherus Abbot of S. Gaule in Swisse afterwards elected bishop of Liege Durandus li. 4. cap. 22. de ritibus Ecclesiae And Pope Nicolas the first of that name greately moued with the deuotion of this holy man as also with the rithme sound and plesant melodie of the song permitted the vse thereof But amongst many composed also by others the Church of Rome hath especially retayned in the holy Masse four for their excellēcie The 3. Reason 1. The first is Victimae Paschalis laudis The which is sayed vpon Easter day in testimony of the ioyfull resurrection of Iesus Christ thanksgiuing for the redemption of mankind wrought by his blessed and holy death The author is somwhat vncertaine but vndoutedly a man endued with notable pietie and deuotion The 4. Reason 2. The second is Venisancte Spiritus And is sung vpon Whitsunday to craue of the holy Ghost to send from aboue the beames of his celestiall brightnes to illuminate the mindes of those which are couered with darknes Robert King of France surnamed The great Cleark composed it the Church hauing since approued it and sung it vniuersally thoroughout all the partes of christendome As witnesseth Paulus Aemilius writing of his life The 5. Reason The third is Lauda Sion Saluatorem Composed in praise of the most B. Sacrament by S. Thomas of Aquin admirable for his learning to the whole worlde which was rather diuinly infused into him then ether attained vnto by nature trauaile or labour of studie Who treated so sublimely of the holy Eucharist as neuer any since did more set foorth and illustrate the same so that God seemeth purposely to haue chosen this great and learned Doctor for a cōuenient remedy against the heretiques of our time The 6. Reason 4. The fourth is Dies illa dies irae And this is said in the holy Masse for the soules departed The Canticle is verye lamentable and the discourse ful of Christian contemplatiō touching the apprehension and feare of the day of generall iudgment and was composed by a noble famous and religious Cardinall Of the Tract And of the sundrie mysteries and reasons rendred for the same The 1. Reasons THe Tract is so called of this Latin word Tractus à trahendo bycause sayth Durandus li. 4. cap. 41. num 1. it is sung tractim and as with a trayling of the voyce as those may easilie discerne who vnderstand playne-song The 2. Reason This Tract is a spirituall song composed of sundrie verses vsuallie taken out of the plalmes of Dauid and sometimes out of certaine other places of the holie Scripture as that vpon the feast of S. Peeters chayre Tu es Petrus supra hanc Petram edificabo ecclesiam meam Mat. 16. And sometimes also composed by the Church conformable to the holie Scripture as Gaude Maria Virgo cunctas hereses sola interemisti in vniuerso mundo Off B. Virg. The 3. Reason Next it is to be noted that this Tract is alwayes soung eyther after the Alleluia or sometimes onelie in the steede thereof And farther from Septuagesima till Easter the Alleluia which is a song of iubilation alltogeather ceaseth both in the Masse and also in the Canonicall howers the reason wherof is for that by the tyme of Septuagesima the Church wold represent vnto vs the miserable estate of mans nature liuing in this wretched world and therefore ceaseth to sing the song of ioye and onelie singeth the song of sadnesse and sorrow Also to signifie the difference betwixt our estate and the estate of the blessed soules
redeemed out of the handes of the diuel Et in honorem beatae Mariae semper virginis And in the honor of blessed Marie alwayes a Virgin Wher the forsaid oblation is also made in commemoration of the Virgin Marie by whom the Sonne of almightie God vouchsafed to come vnto vs. The respect which is carried vnto hir is referred vnto the honor of God him selfe who hath aboundantly endwed hir with the plenitude of all singular graces and perfections Who is named before all others as being queene both of heauen and earth and as hauing the cheifest and most supereminent roome in both Churches next to her Sonne Et beati Ioannis Baptistae And of blessed Iohn Baptist Worthelie after the glorious virgin is next in order placed S. Iohn Baptist of whom our Sauiour him selfe gaue this testimonie Amen I say vnto you there hath not risen amongst the sonnes of women a greater then Iohn the Baptist. Mat. 11.11 Et sanctorum Apostolorum Petri Pauli And of the holie Apostles Peter and Paul Where note that it is an vsuall thinge in many of our prayers and inuocations alwayes to ioyne these two Saints together because they both in one citie both in one day both vnder one tyrant and both for one faith were gloriouslie martyred together Et istorum And of these Those are demonstrated ether with whose reliques the Altar is consecrated or whose feasts are celebrated And that right worthelie seeing as S. Ambrose saith we by a certaine pledge of their bodies doe especiallie clayme and challeng their protection S. Amb. de viduis Et omnium sanctorum And of all Saints This oblation is likewise made in the commemoration of all Saints who by their exemplar life haue greatlie edified the Church of God by shining in the world as most cleare lightes Let vs therfore blesse and honor our Lord in them who hath made them so honorable and would that their memories should with thanksgiuing be magnified after their deathes For they cause vs to feele the effect of their prayers in heauen and make almightie God to become propitious and fauorable vnto vs. Vt illis proficiat ad honorem That it may profit them to honor They which reioyce to finde somewhat in our prayers and ceremonies which may appeare to them to turne to our reproach doe say that in this sacrifice we giue diuine honor vnto the Saintes But this how far it is from the Churches meaning S. Aug doth witnes saying Who euer heard any priest standing at the Altar yea euen ouer the bodie of the holie martyr to say in his prayers I offer sacrifice vnto thee Peter Paul or Cyprian Thus he li. 8. de Ciuit. cap. 27. For seeing the Saintes loue God aboue them selues they can not but be highly offended when anie diuine honor is done vnto them as in this life Paul and Barnabas well declared by renting their garments when the people would haue honored them as Gods But you will aske what honor therfore is it to the which we pray that our sacrifice may profit them To which we answere that it is onlie to be vnderstood of accidentall and nether of diuine nor of essentiall glorie Nobis autem ad salutem And to vs to health This is the second end which we are to ayme at in all our actions after the glorie of God and the honor of his Saintes with which our owne spirituall good and eternall saluation are alwayes conioyned Nether can we negotiat this better by any other meanes then first by seruing God next by honoring and solliciting his B. Saintes Brieflie in that we worship their memories it is our benefit not theirs Et illi pro nobis intercedere dignentur in coelis And let them vouchsafe to pray for vs in heauen We put great confidence in the prayers of the B. Saintes and this especiallie for two causes First because the diuine goodnes of God doth most willinglie heare those that are ioyned together in prayer for saith he if two of you consent vpon earth how much more if they vpon earth with them in heauen of anie thinge whatsoeuer yee shall aske it thall be giuen you of my Father Secondlie because that in crauing their prayers as S. Aug. saith Serm. 46. de Sanctis and imitating their examples the Saintes may acknowledg some thinge in vs of their owne vertues and thereby the rather be moued to make supplications vnto God in our behalfe Quorum memoriam agimus in terris Per eundem Christum c. VVhose memorie we make in earth Thorough the same Christ c. We offer sacrifice vnto God at the memories of martyrs that by this celebritie we may both giue thankes to God for their victories and incite our selues to the imitation of such a crowne and palme by inuocating them by renewing of theire memories Of orate fratres c. And of the reason of the priestes turning vnto the people vpon the left hand THis done the priest kisseth the Altar then maketh one whole turne thorough out from the left hand to the right saying Pray bretheren that myne and your sacrifice may be made acceptable in the presence of God the Father almightie The 1. Reason Touching the reason of the priestes tourning to the people vpon the right hand we haue alreadie spoken before shewing that by the right hand the priest representeth the person of our Sauiour as now by the left hand he representeth his owne person for by the right hand is vnderstood vertu and perfection and by the left hand frailtie and imperfection The priest therfore representing our Sauiour passeth not to the left hand to signifie that in our Sauiour there was no sinne nor imperfection But when he representeth him selfe to acknowledg that he is a sinner frayle and imperfect he passeth to the left hand saying Pray for me bretheren The 2. Reason Againe by the right hand is signified mirth and ioy and by the left hand sorrowe and sadnes Wherfore the priest turning him to the Altar on his left hand beginneth to represent the mysteries of the death and passion of our Sauiour Iesus a matter full of great sorrowe and sadnes signified by the left hand as ioy by the right hand For of the Angell which declared the ioyfull resurrection of our Sauiour Iesus the scripture saith that he sat on the right hand of the sepulcher Marc. 16.5 The 3. Reason The good Hesther as we reade in hir booke cap. 4. before that she would speake to kinge Assuerus in the behalfe of all hir nation was not content to betake hir alone to hir prayers but also recommended hir selfe to the prayers of all the people The priest therfore doth here the verie like considering that at this time he presenteth him selfe before the kinge of all kinges to speake in the behalfe of all his nation that is to say in the behalfe of all the Church of God The 4. Reason Againe it may be said that therfore the priest requireth